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THE    CHRISTIAN    AND    HISTORICAL    STUDY

more overwhelmingly diffirnTt. It is a fundamental
part of the case against Communism that it puts back the
clock in this respect (or perhaps that it flourishes only
where humanity is in a backward state); and in any
case, since it cannot be argued that unregenerate man is
naturally Christian, it is bad tactics as well as bad ethics
for Christians to dwell too greatly on the advantages
of uniformity as such. Uniformity would only be too
likely to come at their expense—the unbeliever treating
them to those severities which, so long as they had the
power to do so, they meted out to him. It is legitimate,
then, for Christians to hope to convert as many people
as possible, bi^t not to translate this hope into a dream of
terrestrial power, or to expect from Providence that
the dice shall be loaded in their favour and the forces
of the world itself ranged on their side. We must first
praise God for the human intellect and the freedom of
the mind, and only after that is it legitimate to pray that
men—as free men—may come into some degree of
unison. Christians are strongest if, regarding themselves
as the servants rather than the masters of men, they
claim no peculiar rights against'society as such. They
must claim the right to worship the God in Whom they
believe, and they have no justification for regretting that
others should have the same freedom in the matters
that most highly concern human beings. This tolerance
is the minimum that we must have to make a Christian
civilisation.

This being in fact the situation, whether we like it or
not, we do not despise the liberty that so many genera-
tions fought for; nor shall we risk adding to the dreadful